to sin there is not onely Privative evil in it but a Positive He that toucheth Pitch shall be defil'd and so here srequent converse and society it does convey a similitude of disposition which goes along together with it nay this fire it does quickly take but upon a little mingling and joyning in this particular We see here then what to think of such persons as are for all companies and Societies whatsoever they be that care not with whom they converse and associate themselves it is a sign that they have little of true grace or goodness in them for if they had they would be a little more wary in this respect they would consider where they went and whom they joyn'd and appli'd themselves to in regard of their intimacy and intireness We see how it is with men which regard the health of their bodies they will not go into infectious places but as they desire to avoid the plague so they will shun and avoid the house which is visited with it They that would keep themselves from Leprosic they will take heed of coming near the Leper The same should it like wise be with them in regard of their Sould when it is not it is so far taxable in them as here in Ephraim He hath mingled himself among the people it was a fault in him to converse with them no more but so That 's the first Explication as we may understand a mixture which is Local The second is a Civil mixture a mixture of Affinity and Alliance this is another thing forbidden in the People of God with Heathen and Idolaters that they mix not themselves with them thus Thus Exod. 34.15 16. Lest thou make a covenant with the inhabitants of the Land and thou take of their daughters unto thy sons c. So Deut. 7.34 Neither shalt thou make marriages with them c. Again 2 Cor. 6.14 Be ye not unequally yoked with unbelievers for what fellowship hath righteousness with unrighteousness and what communion hath light with darkness and what concord hath Christ with Belial Such unsuitable mixtures as these are of Gods People and those which are either enemies or strangers to Religion they are not without a great deal of mischief and hazard in them they are like the lying of a living and a dead body together which was wont to be accounted of the greatest punishments that could be But thirdly which seems here chiefly and principally to be intended a mixture Spiritual or Moral Fphraim hath mixed himself with the people that is Israel hath shared in the iniquities and abominations of the Heathen And so it seems not to be much unlike to that in Hos 4.17 Ephraim is joyned to idols For Gods people to comply with those which are wicked and ungodly in their practises and to conform themselves to their customs and manners is a thing very grievous and unsufferable This is that which the Prophet especially condemns here in this place and it is that which the whole Scripture besides does almost every where set it self against in sundry passages as Rom. 12.2 Be not conformed to the world but be ye transformed by the renewing of your minds c. So 1 Cor. 8.6 A little leven leaveneth the whole lump Purge out therefore the old leven c. And Eph. 5.11 Have no fellowship with the unfruitful works of darkness but rather reprove them And many such places as these are This we have cause to take care of upon sundry grounds and considerations First as contrary to our Election and Gods special designation of our persons to eternal life Those whom God has separated from others in regard of their end and final condition they should be separated from them likewise in regard of their way and present conversation Now thus is it with those which are the Saints and Servants of God God has appointed them to another end than he has done those which are not his people and therefore their course especially should be varying and different from them This is the very argument and reason of the Scripture it self as 1 Thess 5.6 Therefore let us not sleep as do others but let us watch and be sober Why upon what ground it follows in verse 9. of that chapter For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ Because we are not appointed to wrath as others are therefore let us not walk in ways of wrath as others do that so the Way may be suitable to the End So Ephes 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love God hath chosen us that therefore we might be holy So again Rom. 8.29 Whom he did foreknow he did predestinate to be conformed to the image of his Son as in glory so also in suffering and in holiness tending to glory And 2 Tim. 2.19 The foundation of God standethsure having this seal The Lord knoweth them that are his And Let every one that nameth the name of Christ depart from iniquity Gods peculiar interest in our persons by reason of Election calls for a peculiarity of carriage from us towards him again as to our holy life and conversation Secondly This conformity of Gods people to the fashions and manners and corruptions of men of the world as it is contrary to their Election so it is likewise opposite to their Redemption we are redeemed for another purpose than this is Thus Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life And Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purify to himself a peculiar people zealous of good works So Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God And 1 Pet. 1.17 18 19. And if ye call on the Father c. pass the time of your sojourning here in fear forasmuch as ye know that ye were redeemed from your vain conversation not with corruptible things as Silver and Gold but with the precious blood of Christ as of a lamb c. Thirdly Our effectual Calling and Vocation This is another thing which restrains us herefrom we should not therefore be mingled with the world because we are call'd out of it and God hath thereby distinguisht us from other men which are in it This the Scripture does likewise with other arguments press upon us to this purpose As Eph. 4.1 I therefore the prisoner of the Lord beseech ye that ye walk worthy of the Vocation wherewith ye are called So 1 Thes 4.7 God hath notcalled us to uncleanness but unto holiness And Heb. 3.1 Holy Brethren partakers of the Heavenly Calling And 2 Tim. 1.9 Who hath saved us
blood of Christ hath that power and efficacy with it as to cleanse all such persons as are truly members of him from all their sins The blood of Jesus Christ cleanseth us from all sin as it is also 1 Joh. 1.7 For the better opening of this Point we must know that there is a double benefit which we do partake of from the Blood of Christ the one is the benefit of Justification as to the taking away of the guilt of sin and the other is the benefit of Sanctification as to the taking away of the power and dominion And each of these are here included in this expression First He hath washed us from our sins in his blood that is he hath freed us from the guilt of our sins in point of Justification Christs blood it is available to this purpose And so the Scripture signifies to us in sundry Texts of it as Ephes 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace And Rom. 5.9 Being justified by his blood we shall be saved from wrath through him And Col. 1.20 He hath made peace through the blood of his Cross Where the pardon and forgiveness of our sins is still attributed to his blood Now there 's a twofold Ground which may be â—â—gn'd hereof unto us First The Dignity of the 〈◊〉 which he did sustain who was the Son of 〈◊〉 and so the blood even of God himself though not of the Godhead According to that in Act. 20.28 where it is said that God hath redeemed his Church with his own blood The blood of such an excellent person must needs be infinitely meritorious and have a wonderful efficacy with it for the taking away of any guilt whatsoever Secondly From the Relation to the Persons whom he does represent as it was the blood of him that was God so of him that was man likewise having taken our nature upon him and received it into the Union of his Divine Person and therefore it was so far forth our blood likewise and was as much as if we had shed it in our own persons because Christ was a publick person appointed by God in our behalf in the work of Redemption and stood upon the Cross in the room of all his Elect through Gods acceptation of him He bare the sin of many and made intercession for the transgressors Isa 53. ult Thus hath he washed us from our sins that is from the guilt of them in point of Justification But secondly From the filth and stains of them also in point of Sanctification sin besides the guilt of it it leaves a stain and defilement behind it which does pollute the souls of such persons as are guilty of it Now the blood of Christ it washes off this also from that power and efficacy which is in it It not only pacifies but purges the Conscience And so the Scripture also expresses it as Heb. 9.11 14. If the blood of Bulls and of Goats and the ashes of an heifer sprinkling the unclean sanctifies to the purifying of the flesh how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God The blood of Christ hath merited the Spirit of God for the sanctification of all his Elect and so is said to sanctifie them When it is said here That we are washed from our sins in Christs blood this must be taken by a synecdoche of the part for the whole By his blood we are not only to understand that blood of his which was shed upon the Cross but his whole Passion with all the circumstances and attendances upon it Yea indeed his whole obedience whether active or passive but his blood is here named as that which was indeed the complement and perfection of all the rest as also wherein the Legal Types are all accomplished as the Apostle intimates to us in Heb. 9.22 Almost all things are by the Law purged with blood and without shedding of blood is no remission The Improvement of this Point to our selves may be drawn forth into a various Application First It may serve as a discovery to us of the grievous and heinous nature of sin which had need of such a remedy as this to be used for the removal of it We may see the greatness and desperateness of the disease in the nature and quality of the physick which is given for it and that is no other and no less than the precious blood of the Son of God himself Sin it is a bloody business and the Church she is Sponsa sanguinum she is a spouse of blood as Zipporah said once to Moses And we see upon what occasion she is so namely from sin Therefore we should hence learn to abhor it and to detest it and to be shy and afraid of it We know how it was with David in regard of the water of Bethlehem which was purchased for him but by the hazard of mens lives he would not drink it though he longed for it because it was the price of blood 2 Sam. 23.17 Is not this the blood of the men that went in jeopardy of their lives Even so should we say when we are tempted to the commission of any sin Is not this the blood even of the Son of God himself which he was put to shed upon occasion of it There are many profane and atheistical persons in the world which make nothing at all of sin no not of the greatest and grossest that are think it but a trivial business and a matter of sport Fools make a mock of sin as Solomon tells us Now let such persons as these but consider with themselves what it cost as it is here exhibited to us that so accordingly they may rightly judg of it and be perswaded of it and accordingly be taken off from yielding unto it Suppose a man had such a disease or distemper upon him as nothing would cure but the heart-blood of some near relation would it not very nearly and closely affect him and how much then should men be affected with their sins which nothing else could expiate but the blood of Christ himself Secondly Here 's matter of comfort and encouragement also to the servants of God in all the troubles and upbraidings of Conscience and of Satan setting in with it that here 's a remedy and help for them Here 's a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness as it is Zach. 13.1 even the fountain of the blood of Christ which is able to cleanse us Therefore let us go to this fountain and let us bathe and wash our selves in this blood by the exercise of the Grace of Faith in us and let us not be discouraged Remember what the Apostle Paul tells us to this purpose Rom. 3.25 How that God hath set forth Christ to be a
not some Light ones onely but such as were very Irksome and hard to be born That is Chastening me sore First I say in this Expression we have the Frequency and Reiteration of these Chastenings even again and again This is one thing which God is pleased sometimes to do with his Children when he has Chastened them once to return to it and Chasten them a fresh and to renew his Chastenings to them When Sin is repeated Punishment is repeated likewise and when we return to our Transgressions God himself returns to his Corrections and Chastisements of us as is most requisite and Convenient for us Look as it is with Physitians in regard of the Body when the same Distemper comes again they give the same Physick to remove it and to take it away even so does the great Physitian in reference to the Soul Relapses into Sin will cause Relapses into Sickness or into any other trouble for Sin which it is a ground and occasion of The one follows upon the other in Gods most wise and prudent Dispensations Secondly Here 's the Multitude of Corrections He hath Chastened me in Chastening that is he hath sent one Affliction upon another this is another thing here observable in Gods proceedings towards the Sons of men one Deep calls to another Psal 42.7 Deep calleth unto Deep at the noise of thy water-spouts all thy Waves and thy Billowes are gone over me And so Job in Job 16.14 He breaketh me with breach upon breach he runneth upon me like a Giant Thus did the Lord with that Holy man he had Messenger upon Messenger of Evil tidings which hapned unto Him of the Chaldeans and Sabeans c. Thou renewest thy Witnesses against me and Increasest thine Indignation upon me in Job 10.17 Thirdly Here 's the Greiviousness of the Correction Repition implies Intention and so here he hath Chastened me in Chastening that is He hath Chastened me sore as our own Translation here gives it Thus God oftentimes does likewise he layes heavy Afflictions upon his People Thus the Church complains to God Psal 44.19 Thou hast sore broken us in the place of Dragons and covered us with the shadows of Death And Psal 80.5 Thou feedest them with the Bread of Tears and givest them Tears to drink in great measure Job The arrows of the Almighty were in him Heman His wrath lay hard upon him Paul He was Prest above measure and so of the rest And there 's very good cause for it God sees it to be necessary for us oftentimes to deal thus with us as simply to Chasten us so now and then to Chasten us sore and that especially that Patience may have its perfect work in us and that the Cure may be throughly wrought in us For strong Humours require strong Physick to purge them out Where Corruption is deeply rooted in the Heart there it is not a light or small matter which will serve the turn to work it out No but there must be a great deal of stir and adoe which is to be made with it The Use which we should make of it is therefore from hence to learn to understand the Providences of God in this particular to be satisfied in them and prepared for them we are apt to think our troubles to be such as none were ever before us see here how it is with David Chastened me sore And as I said there is cause for it that God may be clear when he Judges there are some Natures and Dispositions which a small or light Correction will doe no good upon him but they are apt to despise it and therefore God sees it necessary to deal more severely with them and to take a sharper Course to mend them And so I have done with the first General part of the Text which is the Condition it self The Lord hath Chastened me sore c. The Second is the Qualification of this Condition But he hath not given me over to Death which words are to be considered of us two manner of ways First in their Connexion with the words that went before And Secondly In their absolute Consideration as taken alone by themselves First In their Connexion and so I say they are a Qualification of those that went before and they serve to shew unto us the manner of Gods dealings with his people which is to mitigate his Afflictions of them and to Correct them still in measure he Chastens them but does not undoe them Thus 2 Cor. 6.9 As Dying but behold we live As Chastened but not kild And so 2 Cor. 4.8.9 Troubled on every side but not Distressed Perplexed but not in Dispair Persecuted but not forsaken Cast down but not destroyed And 1 Cor. 10.13 God is Faithful who will not suffer you to be tempted above that which ye are able but will with the Temptation find a way to escape that ye may be able to bear it Though he cause Grief yet will he have Compassion according to the Multitude of his Mercies Lam. 3.32 And so here now in this present Scripture Though he Chastens yet he gives not over unto Death The reason of it is this because Gods Ayme and Intent is not Destruction but Reformation which Death doth hinder and prevent the opportunities of unto us Though it is true that even in Death it self God can work much to this purpose as to the Changeing and bettering of the Heart yet for the outward Life and Conversation and the reforming of that this by Death is taken away Secondly As God does thus mitigate his Corrections in Wisdome so also in Mercy because he is a Gracious God and he continues still so to be without alteration Lam. 3.22 It is of the Lords Mercies that we are not Consumed because his Compassions fail not They are new every Morning great is thy Faithfulness And Malach. 3.6 I am the Lord I change not therefore ye Sons of Jacob are not Consumed The Lord is full of very much tenderness in this particular as it is related Concerning the Israelites that though they carried themselves perversely towards him Yet he being full of Compassion forgave them their Iniquities and destroyed them not Yea many a times turned he his Anger away and did not suffer his whole Indignation to arise for he remembred that they were but Flesh a wind that passeth away and cometh not again Psal 78.38 39. And Psal 102.13.14 Like as a Father pittieth his Children so the Lord pittieth them that fear him for he knoweth our frame he remembreth that we are but Dust in Psal 103.13.14 And again Esay 57.16 I will not contend for Ever neither will I be always wrath for the Spirit would fail before me and the Souls which I have made God stands very much upon this to prevent Discouragement in his Servants This should therefore First of all teach us to acknowledg Gods Goodness in this respect and to praise him for it as David Psal 119.75 I know O Lord that thy
Judgments are right and that in Faithfulness thou hast Afflicted me For indeed he does wonderfully moderate Himself in these his Corrections He punishes us less then our Iniquities deserves as Ezra makes Confession in Ezra 9.13 And although we do not always think so yet he always Corrects us in measure as himself declares unto us in Scripture thus in Esay 27.8 speaking concerning his Vineyard that is his Church In measure when it shooteth forth thou wilt debate with it he stayeth his rough Winds in the day of his East-winds And Jer. 30.11 I am with thee saith the Lord to save thee though I make a full end of all Nations whether I have scattered thee yet I will not make a full end of thee but I will Correct thee in measure and will not altogether leave thee Vnpunished Mark how these two are very happily joyned together I will not altogether leave thee unpunished and yet I will correct the in measure God will not leave his people altogether unpunished that he may the better rule them and keep them in awe and yet he will punish them and correct in measure that so he may keep them from Discouragement and Dispondency and dejection of Spirit Therefore I say let us observe Gods dealings in this particular and acknowledg his goodness in them It should teach us to entertain good thoughts of God and to look for such dealings from him as for time past it should draw out our thankfulness and so for time present it should strengthen our Patience and so for time to come incourage our Faith and Hope and Expectation That he that hath delivered will deliver and though he may Chasten sore yet will still mitigate his Chastenings to us that they shall not altogether overwhelm us and swallow us up but that we shall finde relief in them Indeed we cannot always expect it in the letter of the Text as to an absolute Freedom from Dissolution for that must come and will come at last after all our preservations from it upon such and such particular occasions Recovery is at the best but a Repreive and so must be accounted by us and what ever Evils we do escape there 's no escape of this comming to Death but yet under this phrase here we have signified Gods General inclination for the mitigating of his Corrections to us And therefore Secondly it teaches us also Bowels and Compassions in our selves in imitation of this goodness of God There are some kind of people in the world whom nothing will serve their turn but absolute ruine and destruction Like those two fierce Disciples in the Gospel presently calling for fire from Heaven or like the children of Edom in the Psalm concerning Jerusalem Raze it raze it to the foundation down with it down with it to the ground yea but these are taught better here from the Example of God himself who does hold and restrain his hand in the chastisements and corrections of his people This is still his manner of dealings especially where there 's any hope of proficiency for time to come He will not there presently make an utter end but spare them in much mercy As in Isa 65.8 When the new wine is found in the cluster oh destroy it not for there 's a blessing in it so will I doe for my servants sake c. And so much may be spoken of these words consider'd in their connexion The first part of the verse with the second as qualifying of it Now Secondly let us look upon them in their absolute consideration the latter clause of the verse distinctly and alone by it self He hath not given me over unto death We see here how God does graciously preserve his servants from Death and destruction he keeps and maintains their lives This David often makes mention of in other places of the Psalms besides As Psal 30.3 Oh Lord thou hast brought up my soul from the Grave Thou hast kept me alive that I should not go down to the Pit So Psal 116.8 Thou hast delivered my soul from death mine eyes from tears my feet from falling This the Lord is pleased to doe upon sundry considerations First out of his Goodness and Mercy and Love unto them thus David sets it forth in that place Psal 116.5 6. Gracious is the Lord and righteous yea our God is mercifull And what follows hereupon The Lord preserveth the simple I was brought low and he helped me So in verse 15. Precious in the sight of the Lord is the death of his Saints And Psal 72.14 He shall redeem their soul from deceit and violence and precious shall their blood be in his sight It is not an indifferent matter with God the death of his Servants neither does he lightly take away their lives but where there 's good cause and reason for it and in order to some greater good to them Secondly Because he hath work and service for them to do In death no man shall praise thee and who shall give thee thanks in the pit Psal 6.5 And Again Isa 38.18 19. The Grave cannot praise thee death cannot celebrate thee The living the living he shall praise thee As long as God has any work for any man to do so long he is sure to live and abide in the world Here 's a double goodness of God manifested to us First In designing us to service and the work it self And Secondly In preâ—erving our lives that so we may serve him and doe the work he has design'd us to This should so much the more incourage us in fruitfulness before him we cannot take a more expedient way to prolong our lives than by doing as much good as we can in them Useless and unprofitable persons which live idly and out of any imployment they doe but stand in the room of those which would do better then themselves and they provoke God oftentimes in Judgement to remove them and to take them away As the barren Figtree in the Gospel it was cut down that it might not cumber the ground But those that are active and serviceable they are a great delight and content to him and he takes a great deal of delight in thinking upon them as himself also expresses it in Malach. 3.16 17. They shall be mine sayes the Lord of Hosts in that day when I make up my jewels and I will spare them as a man spareth his own son that serveth him A man loves all his children as children and from his Relation to them Oh but those who are of his Trade and which work to him those he loves and tenders more especially and would be lothest to part with them of any other besides and so is it here with God his sons that serve him their death is more precious with him of all the rest neither will he easily give them over to it Not that he simply needs any work or service of ours who when we have done all we can are at the best but unprofitable
called effectually for we must know that there 's a double Call outward in the exhibition of the means and inward in the drawing of the heart to be wrought upon by the means Now it is not the former only but the latter which the Apostle here speaks of Those that are called that is such as have answered the Call of God in his invitation of them to himself and have actually closed with him That which we may chiefly take notice of from this passage in the Text is briefly thus much That there is a number and generation of such persons as these in the world there is such a party in the world as is indeed called out of the world and that is that which we call the Church which has its Denomination from calling out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the notation of the word implies I shall not need to heap up many Testimonies for the warranting of this Expression ye have it every-where almost in Scripture in sundry places besides this Rom. 1.6 The called of Jesus Christ. 1 Cor. 1.2 To them that are sanctified in Christ Jesus called to be Saints Jude's Epist ver 1. Preserved in Jesus Christ and called c. For the further opening of it to you there are these three things especially considerable of us in it First the Author of it who it is that calls Secondly the subjects of it who they are which are called Thirdly the Terms of it from whence and to what this call is First For the Author of it who it is that calls that is no other than God himself Thus in ver 9. of this present Chapter God is faithful by whom ye were called c. And 2 Thes 2.14 Whereunto he called you by our Gospel speaking of God And 2 Pet. 1.3 Through the knowledg of him that hath called us he speaks of God still It is God and he alone that is the Author of our effectual calling He who calleth things which are not and makes them to be that which they are No man cometh to me says Christ except the Father who hath sent me draw him Joh. 6.44 Calling it is set forth to us in Scripture by the terms of Creation and Resurrection Now as these are such actions as are proper to God alone so is that also which is signified by them Thus 2 Cor. 4.6 God who commanded the light to shine out of darkness c. Psal 51.10 Create in me a clean heart c. Therefore let us learn to give him the praise and glory of all and shew forth the vertues of him that hath called us as the Apostle Peter advises And let us look upon his Call as the spring and fountain of all the good which comes from us Nemo dicat ideo me vocavit quia colui Deum quomodo coluisses st vocat us non fuisses says Austin Let no man say that therefore God has called me because I served him How couldst thou have served him except thou hadst first been called by him this calling of Gods it finds every man out of the way till he pleases to reduce him either wickedly or at least vainly imployed either in the ways of absolute sin or at the best of no more than meer civil and moral conversation and this every one that examines it shall find it to have been so indeed for his own particular God says unto us whiles we are in our blood live And 't is he and none else to speak of that says thus unto us Men they may call us ministerially in the Preaching and Dispensation of the Gospel but it is God that calls us effectually by the inward working and operation of his Spirit And that as might be set out to us at large in sundry modifications First Freely of his own accord none moving or perswading him hereunto And secondly sweetly in the preservation of the natural liberty of the will in the exercise of it And thirdly yet strongly in an irresistible drawing of the heart to the imbracing of his heavenly motions Thus our Call it is from God and in this manner he is the worker of it And thus for the Author Secondly For the Subjects of this calling who they are which are called this we have from God to be only the Elect whom he hath predestinated them he hath called them he hath called and them alone Rom. 8.30 And so they are the called according to his purpose v. 28. There 's a threefold distinction which is made betwixt man and man The first is in Gods eternal counsel before the world begun The second is in his effectual calling here in this world And the third is at the last day when he shall separate the sheep from the goats The second follows from the first as the third follows from the second as those only shall be set at his right hand which are effectually called by his Grace so those only are called effectually by his Grace which are appointed to life by his Decree Predestination is the ground of Vocation Those which he hath called he hath chosen This now accordingly takes it off from any personal Qualification in our selves as to be the original and cause hereof unto us yea we may observe in the course of Gods Providence how God rather goes a contrary way with us he is so far from calling us therefore because we have some eminency in us especially in reference to the world as that he calls rather those which are most defective in such things as these are This the Apostle expresly notes unto us in this very Chapter in hand ver 26. Brethren ye see your calling how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wife c. There are of such as those which are called too the Apostle does not exclude them out of this priviledg but he hints thus much unto us That they are not the greatest number or at least that God does not call men therefore and upon this ground because they are so qualified he does not look upon men in order to their temporal condition but in order to their eternal predestination And this for the subjects of this calling who they are for the general they are the elect The third is the terms from whence and to which This the Scripture sets forth unto us in sundry expressions as first from darkness to light Col. 1.12 13 who hath delivered us from the power of darkness and made us meet to be partakers of the inheritance of Saints in light Every man by nature is in the dark in a blind and uncomfortable condition having his understanding darkned through ignorance as the Apostle speaks Now this calling it brings him into the light and restores sight to the blind Take a man after conversion and he sees things in another manner than before conversion he saw them and therefore it is called a commanding
the judgment which on any is past by us We should so far reckon and esteem of any and of our selves as we have of this in us This it suits with the scope of the Text by comparing it with that which went before The Apostle had to deal with some in the Church of Galatia which stood much upon their Jewish Prerogatives and priviledges which they did partake of in that respect which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made a fair shew in the flesh in ver 12 of this Chapter Gloried in their circumcision and conformity to the Law of Moses In answer to whom he adds the following words God forbid that I should glory save in the cross of our Lord Jesus Christ c. And in Jesus Christ neither circumcision avails any thing nor uncircumcision but a new creature And then he adds As many as walk by this rule that is as we may well understand it by this rule as to matter of judgment and estimation of any ones person This is that which we should be mindful of though respect is also to be had to other Considerations yet we should principally value any as they have more of grace and goodness in them walk by this rule in point of Censure Thirdly In matter of practise and the things which are to be done by us consult also with this rule Consider whether that which we do or not do be agreeable hereunto First Be sure to know and to consider what the new creature is and wherein it consists and then examine whether such and such actions do comply with it according to this we should either provoke or restrain our selves where we find our selves slack or remiss to our duty quicken our selves upon this Consideration that our Principles require better from us where forward and carried to evil check our selves also from this argument as being contrary to the new creature in us This is the state and condition of a Christian and of one that is indued with saving-grace that he cannot do those things which others take liberty in nor omit what others discharge themselves from but has a necessity upon them from whence it is that we read o◠such expressions as these in Scripture We cannot but speak the things which we have seen and heard Act. 4.20 And we can do nothing against the truth but for the truth 2 Cor. 13.8 Here 's can and cannot with a Christian in such cases as these are because he is under a law even the law of the spirit Rom. 8.2 That which he cannot do with a good conscience he cannot do at all A Moral impotency is all one with him as a Physical and he is provoked or tyed up according to the Principles which are in him Fourthly As to matter of carriage and behaviour in every condition we must walk by this rule here so deporting our selves as may be suitable to Religion and the work of Grace in us forasmuch as that does very much fit and qualifie us for all estates whatsoever The Apostle Paul speaking of himself in Phil. 4.12 says He knew how to be abased and he knew how to abound everywhere and in all things he was instructed both to be full and to be hungry both to abound and to suffer need He was taught a suitableness and comeliness of behaviour in a variety of conditions And who and whence was he taught it surely not from flesh and blood but from the work of God's Spirit in him and by Grace wrought in his heart And so must every one else be besides and being so be careful to walk proportionably hereunto with patience and humility and thankfulness and moderation and contentment and compassion and fellow-feeling of the necessities of other men to exercise the grace of that condition in which we are This new creature if we observe it and be indeed acted by it it will lead us and carry us to such a frame and temper of spirit as this is whatever state happens unto us And so now I have done with the first General Part of the Text which is the qualification of the persons here mentioned As many as walk c. The second is the signification of the blessings or priviledges belonging unto them Peace be on them and mercy c. I call it the signification of blessings but indeed there is somewhat more in it This passage for the clearing of it to us seems to carry a threefold Emphasis with it which may be fastened upon it First In the notion of a Promise or Divine Intimation Peace and mercy unto them that is there shall be peace and mercy unto them it is a priviledg which they have interest in Secondly In the notion of a Prayer or Apostolical Benediction Peace and mercy upon them that is let peace and mercy befall them it is the blessing which I do pronounce unto them Thirdly In the notion of a compliance or friendly salutation Peace and mercy upon them that is I am peaceably affected towards them and in charity with them either of these notions or all may be comprized in this expression here before us in these present words We begin with the first As it has the notion of a promise or Divine Intimation There shall be peace c. This is the advantage of all godly men living in the Power of Godliness and walking by the Rules of Christianity that they shall have peace and mercy for their portion which shall be bestowed upon them This is that which the Scripture does signifie in divers other places as Psal 119.165 Great peace have they that keep thy law and nothing shall offend them So Isa 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee c. and Phil. 4.7 The peace of God which passeth all understanding shall keep your hearts and minds c. Peace it is a large word comprehending all kind of happiness and felicity in it whatsoever but we may here in this place confine it more especially to that which is spiritual Peace and mercy that is peace flowing from mercy in the pardon and remission of sin through the blood of Jesus Christ This is the peace here meant with the effects and concomitants of it as belonging to powerful Christians they shall have peace and reconciliation with God as the main ground-work and foundation of all and they shall have also peace in their own consciences as issuing and following hereupon To which also we may add as an overplus Peace with men and all other creatures so as not to be able to do them hurt but rather good even in their greatest oppositions and at last eternal peace and rest in glory to him that ordereth his conversation aright I will shew the salvation of God Psal 50.23 For the further amplifying of this unto us it ma no be amiss for us to take notice of the manner of expression by an Hebraism Peace not to them but upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And
Now that which Christ submitted to for us was the worst and most grievous of any other Now the greater was the suffering by so much greater also was the love Thirdly In the full and perfect Application of this his death unto us It is said That he washed us in his own blood He did not sprinkle us only but bath us He did not only bestow some few drops of it upon us but he did drench us and souse us and immerse us over head and ears in it he did give us a plentiful share and interest in it And lastly There 's an Emphasis also in the word of propriety in that it is said His own blood The Priests under the old Law in the discharge and execution of their office they sprinkled the people with blood and did in a sense and after a sort wash them from their sins in it But that blood it was not their own but the blood of beasts yea but Christ he hath of himself purged us from our sins in his own blood as it is here intimated to us And this is a further inlargement of his love towards us The Use of all to our selves is to inlarge our hearts in all thankfulness and acknowledgment to Christ for his goodness which we should be very much quickened unto Oh it is that which we can never sufficiently prize or be affected withal and therefore we should be often and frequent in the thoughts and meditation of it He hath loved us and washed us from our sins in his own blood Oh what an high favour was this and what could he have done more for us It was the highest expression of love that possibly might be And we should be exceedingly ravisnt with it It is a great piece of dulness and deadness in us when it is otherwise with us For it has the perfection of all love in it And we should make it a ground of Incouragement in the expectation of all things else from Christ which are requisite and necessary for us He that has not stuck at this great expression of love which is here mentioned in the Text will be sure not to stick at any thing which is inferiour to it and he that has given us the greater will not stick to give us the less And so the Apostle himself teaches us to reason Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Again we may also carry it higher as to the expectation of higher things from him and as reason from the greater to the less so likewise from the less to the greater and in particular as to the expectation of Heaven and Glory to come If he has received us he will also actually save us as the Apostle reasons Rom. 5.10 For he that has done the one he will do the other likewise upon it He that hath loved us and washed us in his blood will also love us and set us in his throne and will fully perfect and accomplish the work of Salvation for us And so I have done also with the second General part of the Text which is the Description of Christ from the particular discovery of his Affection Who hath washed us c. The third and last is from the effect and result of it in these words And hath made us Kings and Priests unto God and his Father Wherein there 's a twofold Dignity which Believers do partake of from and with Christ the one is the Dignity of Kings and the other is the Dignity of Priests All true Believers they have a share in each of these Offices First In his Kingly Office all true Believers are Kings This is to be taken not in a Temporal sense but in a Spiritual and so the Scripture still expresses it Thus Luk. 12.32 Fear not little flock for it is your Fathers pleasure to give you the kingdom and Luk. 22.29 I appoint unto you a kingdom as my Father hath appointed unto me This it consists of two Parts which are belonging unto it the one is the state of Grace and the other the state of Glory First For the state of Grace All true Christians they are Kings in this particular namely so far forth as they have power over their spiritual Enemies and all those things which might hinder their salvation A true Believer he has power over his own lusts and the corruptions of his own heart in some kind of measure and degree and so in that respect is a King Take men that are slaves to their lusts and they are the greatest slaves and vassals that are But now a Christian he is free from this slavery through the Grace of Christ which is communicated to him And so as he has power over Sin so in some measure over Satan also the King of the bottomless pit as he is call'd the Prince of the world A good Christian by the help of Christ's Spirit hath some power over him also and at last shall be inabled to trample him under his feet in Rom. 16.20 And then for the World also A good Christian he has power over this also so far forth as all things are order'd and disposed to his good All things are yours c. There 's no Providence whatsoever but he is still getting good out of it if it be prosperity it makes him more cheerful in God's service and if it be adversity it draws him so much the nearer to God All things work together for good to them that love God whether in themselves they be good or evil Take even Death it self which is sometimes called the King of Terrours A true Believer through the Grace and help of Christ is in a sort a King over this as having the sting of it taken out of it to him and of an enemy made a friend unto him as being the passage to Glory Thus is he a King in reference to the state of Grace And then in reference to the state of Glory also so far forth as he is an heir of Heaven and shall reign with Christ for ever and ever Thus he is a King in regard of right and title even here in this life though he be not in actual possession Therefore we should learn so to carry and demean our selves as suitable to this condition we should abhor to conform to the world and the lusts and vanities thereof as considering to what we are appointed we should endeavour to have a frame of spirit suitable to such a noble estate as this is wherein we are And this for the first piece of Dignity which is here mentioned and that is of Kings The second Dignity is of Priests And hath made us Priests c. These were another sort of persons who in times past were anointed and Christians are spiritually thus also in sundry respects First In regard of the Prayers which are continually put up by them both for themselves and others